The Indweller (Antharayamin) is the only Being worth considering and
realizing

"This description of the Antaryamin, or the internal Ruler, is given from three stand-points - the transcendent, or the Adhidaivika description, the physical, or the objective, known as the Adhibhautika, and the internal or the subjective, known as the Adhyatmika. All the gods, all the celestials are controlled by this principle. All the elements are controlled by this principle. And every individual being also is controlled by this principle... Esa ta atmantaryamy amrtah: "This is the Self; this is the internal Ruler; this is the Reality. This is immortal, O' Uddalaka. Everything else is useless. Other than this, nothing has any sense or meaning - ato nyad artam. This is the only Being that is worthwhile considering and approaching and realizing.”

>
>"The Paraclete, "the one who is to come," is mentioned in the Bible
> in the Gospel of John. The term is used in two ways: First, the
> author of the book uses it in reference to Christ's ministry on
> Earth (both before and after his death) and second, Christ himself
> uses the term to describe a mysterious figure that will be sent to
> the disciples after his death to "be with them always.”
>
> The Paraclete must be SIMULTANEOUSLY both human and divine,
> visible and invisible, outward and inward, temporary and permanent.
> The www.adishakti.org gives incontrovertible evidence that Shri
> Mataji Nirmala Devi is also the incarnation of the Paraclete (Adi
> Shakti) within, One and the same - both SIMULTANEOUSLY human
> and divine, visible and invisible, outward and inward, temporary and
> permanent. The present slow physical demise of Shri Mataji is but a
> calm, serene prelude to awaken and enable all believers to begin
> seeking the divine, invisible, inward and permanent Paraclete who
> will be with them forever. (Please understand that "forever" is not
> just in the Sahasarara within till physical death on Earth, but
>"forever" as in the eternal afterlife.)...
>
> Shri Mataji is the Sadguru and Avatar who establishes for Her
> devotees direct communion with the Divine Mother within - to "be
> with them always" and comforting them at all times on Earth during
> these difficult days of the Last Judgment and Resurrection. She is
> your Indweller. She is your partner always. There is no friend like
> the Indweller (Antharayamin). Resort to Her. Take Refuge in Her.
> Realize Her and be free.
>
> Jai Shri Ganapathi,
>
> jagbir
>
Brihadaranyaka Upanishad CHAPTER III
Seventh Brahmana (Continued)

THE NATURE OF THE INNER CONTROLLER

"This description of the Antaryamin, or the internal Ruler, is given
from three stand-points - the transcendent, or the Adhidaivika
description, the physical, or the objective, known as the
Adhibhautika, and the internal or the subjective, known as the
Adhyatmika. All the gods, all the celestials are controlled by this
principle. All the elements are controlled by this principle. And
every individual being also is controlled by this principle.

Yah sarvesu bhutesu tisthan: In all beings, this is seated.
Sarvebhyo bhutebhyo'ntarah: He is internal to all beings. He is
internal to you; internal to me. Though one individual is outside
the other, one is exclusive of the other, this principle is interior
to all. Each individual may be regarded as an object to the other
but this persists in existing as the internal Reality of every
individual. While it is internal to me, it is internal to you also,
despite the fact that you are external to me and I am external to
you. So the externality of ourselves as personalities, or
individuals, does not, in any way, affect the internality of this
Reality. So all the external manifestations, not withstanding, this,
remains as a Supreme internality. Every being. is controlled by it.
Yam sarvani bhutani na viduh: Yet no one can know it - yasya sarvani
bhutani sartram, yah sarvani bhutani antaro yamayati, esa to
atmantaryamy amrtah ity adhibhutam; athadhyatmam.

The Prana that we breathe, the breath within, is also the function
of this Reality within. The Prana, the speech (Vak), the eyes
(Caksu), the ears (Srotre), the mind (Manas), the intellect
(Vijnana) and all the things you call as your own, in this
individual body - all these are but formations of this one Being. It
appears as the celestials when you visualise it from the
transcendental level; it appears as the universe outside when you
visualise it from the external point of view, and it appears as the
individuals when you conceive it as the visible bodies of Jivas.
There is no separate group of gods, or celestials, other than this.
There is no world or universe outside this. And there are no
individuals, external to it. No gods, no world, no individuals! All
these three sets of apparent reality are only the manifestations or
rather appearances of this one Supreme Being.

The term internal has a very special sense in this context. Just as
we are inside a hall, we may wrongly imagine that this Reality is
internal to the bodies of individuals, worlds etc. It is not
located "inside" in that spatial sense or in a temporal sense. It is
a philosophical concept or a metaphysical one. It is a highly
intricate concept which cannot be absorbed into the mind, inasmuch
as the mind usually thinks in terms of space and time. Whenever we
speak of 'inside', we mean 'inside' in space. But this is not a
spatial insideness. It is a spiritual existence, a condition of
consciousness which is called "internal" because it cannot be
regarded as an object of observation. You cannot observe
consciousness; you cannot observe your own self; you cannot observe
your own understanding or your awareness. You cannot even think it,
because even thinking is a spatial activity of the mind. So, in that
sense it is internal. It is the Reality. It cannot be seen because
it is necessary, for the act of seeing. Without its operation,
without its Being, without its existence, nothing can be seen. You
cannot think; you cannot hear; you cannot understand, unless That is
there. So, how can you apply this yardstick or measuring rod of
perception to that Reality which is the Cause of even your
perception, hearing, understanding etc?

Esa ta atma: In short, this is the Atman. What we call the
Antaryamin, or the Immanent Reality, is the Atman, the Self. When we
say it is the Self, we mean it is Consciousness. We mean both things
in the same, sense. It is an awareness which cannot be the object of
another awareness. Therefore, it is not capable of being seen.
Adrsto drasta: This Reality is the unseen Seer of all beings. You
cannot see it, but it sees you. It sees everyone, but no one can see
it - adrsto drasta. Asrutah srota: It can hear everything, but no
one can hear it. Amato manta: You cannot think it, but it can think
you. Avijnato vijnata: You cannot understand it, but it can
understand you. Nanyo'to'sti drasta: There is no other Seer but
that. Nanyo'to'sti srota: There is no hearer other than that.
Nanyo'to'sti manta. There is no thinker but that. Nanyo'to'sti
vijnata: There is no understander but that. So, if anyone thinks, it
is that which thinks; if anyone hears, it is that which hears; if
anyone sees, it is that which sees. If anyone understands anything,
it is not you or I that understand, it is that which understands. If
anyone does anything, it is that which does.

Esa ta atmantaryamy amrtah:"This is the Self; this is the internal
Ruler; this is the Reality. This is immortal, O' Uddalaka.
Everything else is useless. Other than this, nothing has any sense
or meaning - ato nyad artam. This is the only Being that is
worthwhile considering and approaching and realizing.”

THE NATURE OF THE INNER CONTROLLER
www.swami-krishnananda.org/brdup/brhad_III-07a.html

The Brihadaranyaka Upanishad by Swami Krishnananda
The Divine Life Society
Sivananda Ashram, Rishikesh, India
"Chuang-tzu's descriptions of the indescribable Tao, as well as
those who have attained union with the Tao, are invariable poetic.
The perfect man has identified his life rhythm so completely with
the rhythm of the forces of nature that he has become
indistinguishable from them and shares their immortality and
infinity, which is above the cycle of ordinary life and death. He
is "pure spirit ...” "A man like this rides the clouds as his
carriages and the sun and moon as his steeds.”...

These wonderings are journeys within oneself; they are roamings
through the Infinite in ecstasy. Transcending the ordinary
distinction of things and one with the Tao, "the Perfect Man has no
self, the Holy Man has no merit, the Sage has no fame.” He lives
inconspicuously among men, and whatever applies to the Tao applies
to him.”

The New Encyclopaedia Britannica (1992.)
"To find God within oneself it would seem necessary at least to
acknowledge his existence. The knotty question of whether God
exists, and if so, where, points up a basic difference between
Eastern and Western systems of consciousness. The Eastern search for
God is directed within the individual; the Western search, without.
The Eastern sage believes God is within and integral to human
existence. The consciousness of Western religion says God is
separate from man, superior to him, and that the deity's existence
must be accepted on faith.”

Shirley Maclaine, Going within: A Guide for Inner Transformation
(Bantam Books, 1989, p. 81.)
"Liberation from suffering is the goal of all Indian philosophies
and techniques of meditation. No knowledge has any value if it does
not pursue the salvation of man. "Except for that [i.e. except for
the Eternal that resides in the Self, nothing is worth knowing"
(Svetasvatara Up. 1.12.) Salvation "involves transcending the human
condition ... it employs images of deliverance from bonds and of
tearing the veil, or of awakening, remembering, and so forth ...
only one Being — brahman — exists, and when the sage, by meditation
of yogic type, experientially grasps his own atman, he awakens in
the light and the bliss of an eternal present.”

Mircea Eliade, A History of Religious Ideas 2
(The University of Chicago Press, 1985, p. 46-51.)
"Hindu philosophical thought is characterized by a belief in the
principal of brahman, the "universal soul.” Uncreated, limitless,
all-embracing and eternal, brahman is the ultimate reality: it is
the subtle essence that underlies the universe; and, at the same
time, it constitutes the innermost self or soul (atman) of each
individual.

In the older Vedic religion, the term brahman referred to various
forms of sacred power, which were manifested in Vedic ritual.
Speculation on this sacred power led to contemplation of the
connections that link the elements of ritual with both the macrocosm
of external nature and the microcosm of the inner life of the
individual. Such introspection culminated in the belief that there
is a single essence (brahman) that underlines all existence and
animates all beings.

A person's realization of the identity and unity of atman and
brahman is believed to bring about liberation, because at that
moment he or she is freed from all restraints of the mind and body,
and thereby transcends all distinctions ...

To realize that brahman and atman are ultimately the same is no easy
task. The Chandogya Upanishad likens the learning process to
crossing the ocean of suffering. An individual comes to know brahman
through meditating on the nature of the self.”

Professor Mary McGee, Eastern Wisdom
(Duncan Baird Publishers, England, 1996 p. 18.)
"I have given you that which has been beyond the reach of very great
sages and saints.”

Shri Mataji Shri Nirmala Devi
"Sahaja Yoga is a revolution and the revelation of the Absolute
Truth. All of us must be aware of the great importance of Sahaja
Yoga in our times.”

Shri Mataji Nirmala Devi
"I am here to do the job of God Almighty. And when you are My
children, all right, His Grace will work it out. He will look after
you. He will make you grow ...

Today that's the big time that I declare that it is the Universal
Religion, the Nirmala Religion, which is formed out of My teachings
of Love ... You are out for a very big work of Virata. How much
you know about the Divine, nobody has known so far!...

My life, My mission, My existence, My everything is for the purpose
of emancipation of humanity ... Please remember you are born of a
very brave Mother. Please try to rise. Be proud that you are doing
such tremendous task. Have that feeling of great valor. Then only,
then only can we achieve results.”

The Messiah-Paraclete-Ruh-Devi
The Slavery Of Selfishness, Bordi, India — February 6, 1985